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This is the first in a series of posts in which I define some of the tenets of com­par­a­tive ontol­ogy, in order try to flesh out its sig­nif­i­cance to the work of mak­ing and using RDF vocabularies.

The over­whelm­ing con­clu­sion to be drawn from the ethno­graphic record is that human beings are sur­pris­ingly struc­tured in their think­ing and behav­ior, even when that behav­ior seems to be ran­dom and non-linear. Although it is a com­mon­place to observe that social life is inher­ently messy, unpre­dictable, and resis­tant to cap­ture by physics-like laws (post-Einsteinian included) it remains true that pat­terns of cul­ture are remark­ably wide­spread and per­sis­tent. Lan­guages, mar­riage prac­tices, cal­en­dar sys­tems, gift exchange sys­tems, mar­kets, etc. — essen­tially, any func­tional human insti­tu­tion — all rely on shared cat­e­gories and rules to oper­ate, and these are dis­cov­er­able and describ­able. The mis­take of the struc­tural­ists was to con­ceive of these cat­e­gories and rules as log­i­cal in a for­mal, almost scholas­tic sense, like a plan that agents fol­low strictly. Instead, it is more likely that they exist as dis­po­si­tions that con­strain behav­ior and encour­age improviza­tion, as Bour­dieu describes in his idea of the habi­tus (which he got from Mauss, by the way).

To the extent that for­mal RDF ontolo­gies are meant to medi­ate human-computer inter­ac­tion (and not sim­ply allow com­put­ers to share infor­ma­tion), ontolo­gies should be designed to inter­dig­i­tate with the cat­e­gories of their human par­tic­i­pants. Machine ontolo­gies should be inter­op­er­a­ble with human ontolo­gies. They should be designed to encour­age the sym­bi­otic devel­op­ment and evo­lu­tion of human col­lec­tive rep­re­sen­ta­tions (to use Durkheim’s expres­sion), given the role of the net­worked com­puter and com­puter net­work as an insti­tu­tion in its own right.